Showing posts with label All is Mind. Show all posts
Showing posts with label All is Mind. Show all posts

 ChatGPT translation of an e-mail I wrote, from Chinese into English:

Translated by GPT4 (ChatGPT) engine, which is really fantastic and far supercedes all other translation services like Google.
On: I AM, One Mind, No Mind, Anatta, View vs Experience, etc

Dear Teacher XX,

May you be well and with the Buddha. I hope your health has improved and that you recover soon.
I understand that you prefer listening instead of reading from a computer, so I have added a computer-generated audio recording (from Free Text to Speech Online with Realistic AI Voices ( attached to this email for you to listen to. The technology is fantastic now, you just need to copy and paste the text into the software, and it can generate an audio file almost instantly.
First of all, I want to thank you for giving me the opportunity to share my experiences and insights in your class.

However, I have recently been thinking about whether it is appropriate to share my insights in a layman's context (Soh’s comment: should be simplified manner rather than layman’s context). I originally intended to share my experiences and insights of my practice in a more straightforward and understandable way, including some of the following details:

Over the years, I have gradually realized that many people have misunderstood the concept of no-self (Anatta) in Dharma. I have observed that most people progress from realizing the true self/I AM, then to non-dual experiences, and finally to the state of no-mind, instead of directly realizing the original no-self insight/prajna wisdom of Dharma. My definition of "no-mind" here may be different from the terms in ZZ Buddhism. Specifically, I refer to a state where all subjectivity/self/ego/observer, etc., are completely forgotten, leaving only the pure world of phenomena, the pinnacle of non-dual experiences.
I regard "no-mind" as an experiential stage, which is different from the original no-mind wisdom of Bodhidharma, the founder of Zen Buddhism. The latter refers to the inherent wisdom of Anatta, not just a peak experience. Those who have experienced no-mind (as an experience/stage, not prajna wisdom) know that such experiences exist and strive to achieve them again, trying hard to practice "forgetting the self" but not realizing the original no-self. The duality between the knower and the known disappears in the brilliance of colors, sounds, and scents, but this is an experience, not the realization of prajna wisdom.
There are two types of wisdom: "original wisdom" and "prajna wisdom." "Original wisdom" is the wisdom of the natural state of inherent purity and suchness, the true reality. "Prajna wisdom" is the wisdom of dealing with the emptiness of inherentness/inherent existence. Both types of wisdom are equally important. However, without a stable realization/insight of no-self, dependent origination, and emptiness, we will be unable to directly realize the true, suchness of the original wisdom that is beyond all elaborations. In the process of practice, practitioners need to balance these two types of wisdom to continually break through the view of self-nature and ultimately realize the freedom and purity of the mind.

Moreover, the prajna wisdom of no-self is a direct experiential realization that many people find difficult to understand. So this point is crucial; prajna wisdom/insight is different from merely non-dual experiences because it is a direct and experiential realization: "It has always been like this." (There is no knower or agent outside or behind the luminous phenomena; it has always been like this). The wisdom of no-self is critical for attaining/achieving a non-dual state where the background is completely irrelevant and inherently non-existent, without any tendency to subsume.

In the stage I call "the initial awakening" of what I call the "True Self", although awareness is nondual and nonconceptual at the moment of pure authentication, the understanding that follows is still dualistic— the nature is seen as (mistakenly believed to be) the formless aspect of the Witness behind all phenomena (including all other five aggregates), with the Witness and the witnessed being two separate entities. In daily life, awareness is seen as the ultimate background behind phenomena. However, even after the next stage, where the observer and the observed merge into a nondual state, it is far from the end. In fact, in my experience, there are several stages within nonduality (which I call One Mind, No Mind, and Anatta). Here, I will elaborate on my so-called experiences of One Mind, No Mind, and Anatta, and the differences between them. The unification of emptiness and form, as in One Mind, is not the same as the emptiness and selflessness of awareness. The complete absence of distinctions between thinker/thought or listener/sound, etc., is a stage of nondual experience and insight, which I call the nonduality of One Mind, but it is different from the nonduality of Anatta.

In the initial nondual or One Mind stage, although awareness is seen as inseparable from phenomena, it is still considered unchanging, independent, or having inherent existence. At that stage, you would feel that you are an unchanging, open, and empty field of awareness (as is the initial awakening of the True Self). However, by the time you reach One Mind, when you hear a sound, the sound and the (empty-like) field of awareness seem to be one and the same, difficult to distinguish, but you cannot fully experience the absence of a listener, with only the sound present. In the nondual stage of One Mind, you will find that awareness and all forms are inseparable, but even though at this point you would also experience that awareness and the objects of awareness are originally nondual, awareness is still considered unchanging, special, and essentially different from phenomena (for example, awareness is unchanging and independently existing, while phenomena are subsumed into a vast, boundless, empty-like unchanging awareness that rises and falls, although this awareness contains and is inseparable from all phenomena, and the objects and the subject are one). The former (sound and the (empty-like) field of awareness seeming to be one) is the nonduality of One Mind— everything is included in a larger, unchanging field of awareness that is indivisible, with all aspects of body and mind being part of this field, but the field is not all aspects of body and mind, and this is "One Mind". The latter (only sound, no listener) is No Mind to Anatta. No Mind is precisely when the listener disappears, and there is only the sound, the awareness at the moment when only the sound is present, but this is a stage of experience where the "One Mind" of "all unified field of awareness" is forgotten and only the luminous phenomena remain. Anatta (non-self) is the realization that has always been: sound is awareness, awareness is just sound, there has never been a listener, and there has never been a knower, apart from the luminous phenomena of sound, color, and so on. Like the wind and the act of blowing, awareness is not some unchanging basis but rather an alternative name for luminous and dynamic manifestations/appearances.

Even when one experiences the collapse of observer and observed duality into a single field where awareness and phenomena are not divided in "one mind", one still cannot overcome or break through the deeply ingrained pattern of treating awareness as more ultimate, special, unchanging, and independent than the fleeting, impermanent phenomena. When this insight and paradigm are not overcome, the experience of no-mind can only be intermittent/temporary, rather than an effortless, natural, and seamless state, because the insight is unclear. One cannot effortlessly and fully comfortably settle in the brilliant/momentary/impermanent dharma (as Master Huineng and Zen Master Dogen once said, "Impermanence is Buddha-nature") and will habitually revert to a view of an inherent/unchanging source or foundation. When this stage progresses to a certain extent, the experience of no-mind will also occur when the knower completely disappears, with no separation between mirror and reflection, there is only that. However, despite having this experience, one still insists that the reflection (phenomena) and the mirror (pure awareness) are not the same. It is like the sky (awareness) is not the flowing clouds (phenomena), because the view of inherent existence is still very strong-- one does not have the wisdom of prajna to see through and overcome the view that awareness is an unchanging and inherently existing source, substratum, and substance of all phenomena that is nevertheless inseparable from all phenomena. Therefore, a practitioner may have clear no-mind experiences but have a one-mind view: there is still a desynchronization between view and experience. One may feel that the reflections come and go, are inseparable from the mirror, but the mirror is unchanging and thus more special, with a subtle difference from the reflections. While everything is indeed awareness, this is correct; the problem lies in the view of "everything shares a single unchanging awareness body," which is a mistaken view. Therefore, no-self must be a realization and insight, not merely a "no-mind" experience; otherwise, the experience will be mistaken for prajna wisdom.

Crucially, it is the prajna wisdom of no-self (anatman) that helps us overcome this obstacle in view. The awakening and practice of Anatta (no-self) are not achieved by merely practicing non-grasping or non-identification (in the initial "original self" stage, also maintaining an unaffected mirror, the mirror does not grasp its reflections nor identify them as oneself) but through realization/awakening-- realizing that besides the constantly presenting brilliant reflections, there is no other mirror, and the reflections themselves are the mirror. Without the awakening of no-self, it is impossible to have a permanent, seamless no-mind experience. If there is still a view of inherent existence and belief in self, will the no-mind experience be intermittent or permanent? Clearly, it can only be intermittent. At this time, the practitioner will constantly shuttle back and forth between "original self", "one mind", and "no-mind". Without the clear insight/prajna wisdom and achieving complete, doubt-free understanding of the no-self Dharma Seal, how can there be a permanent, effortless, selfless experience of all the six senses? It is impossible, and only after the insight of prajna wisdom is inspired will it naturally become effortless to realize one's nature in everything, and one will naturally extend this prajna wisdom in all interactions, whether in daily activities or meditation.

Merely maintaining a state of no thought, no concept, or cultivating a non-dual experience is not enough to realize/awaken to the selflessness. Instead, one must explore and challenge the deeply rooted insights in experience, exploring and challenging the perception of being an independent observer or having an independent existence of the "perception" itself, and exploring and challenging them by deeply perceiving the essence of the phenomenon until these constructs are seen through, realizing that perception is just these sceneries, sounds, mountains, and rivers, and has always been so, originally without an "I," without the ability to perceive behind it, and without a subject-action-object structure. This wisdom is not just about a state without concepts or a state without a mind, but crucially, it is about seeing through the inherent existence/self-nature misconception. This is why I had some insights after deeply contemplating the Bahiya Sutta - it is not just about extending a state without thought, without concepts, and non-duality, but "in what is seen, there is only the seen," realizing that there has never been a seer, a listener, an observer, nor has there ever been a "you" in any way or form that could have existed outside or behind all that is seen and heard, so when seeing, there is only the seen, when hearing, there is only the sound, when thinking, there is only the thought, originally without self, just like this.

Therefore, the subject-action-object (subject-action-object) is considered an illusion. Selflessness is always the Dharma seal, and this wisdom can break through the self-nature misconception of awareness, allowing one to recognize: when seeing colors, seeing itself is just the brilliant colors, there has never been a seer. When listening to sounds, there is only sound, and listening is only sound, there is no listener, always so. No effort is needed, and there has never been an "I," always just like this, not just an experience, but to realize this inherent nature. Awareness is like "weather," merely a label attached to constantly changing phenomena such as lightning, rain, snow, wind, and sunlight, and there is no real entity that can be found anywhere outside of them. Just as awareness is a label for the brilliant scenery, sounds, tactile sensations, scents, and thoughts, because it is these that are Buddha-nature, nothing else - Buddha-nature is not an entity, and it is not inherently existing outside of the five aggregates (otherwise it would become the eternalism view of non-Buddhist traditions).

Selflessness is not only about the peak experience of non-duality, and it is not only about merging the perceiver and the perceived, just as it is not about merging fire and burning (there is no fire outside of burning from the beginning) or merging lightning and the flash (there is no lightning outside of the flash from the beginning, the two are just synonyms), or merging the perceiver and the perceived, but realizing that they have never existed in themselves - the perception and the phenomenon itself have never been able to exist in themselves, so this is not the union of subject and object, but the realization that subject and object have never been born, empty by nature and without birth. Knowing and the known are inherently empty, so the nature of mind is the inseparable clarity (luminosity) and emptiness.
Although realizing no-self is just the beginning of truly stepping into Buddhism and the path of liberation, and there are more insights and breakthroughs during the journey, without this key milestone, it is really difficult to delve deeper into the nature of mind and phenomena, and ascend to the emptiness of both person and phenomena. Here, I am only focusing on no-self and not discussing dependent origination emptiness in depth, because it is beyond the scope of a single email. The realization of no-self is crucial for all sects within Buddhism (Theravada, Mahayana, and here Mahayana also includes Tibetan Buddhism), regardless of whether they are Theravada or Mahayana, and it is not only about the sudden enlightenment of Zen. Although practitioners initially go through a gradual process, they also need breakthroughs in wisdom (realizing the innate no-self and dependent origination emptiness). The bodhisattva's understanding of emptiness is deeper than that of Theravada because it encompasses the emptiness of both person and phenomena. Other (non-Buddhist) religions also lead people into a non-dual stage, but they concretize it as the unchanging Brahman and the Atman (they teach: the small self is illusory, the world is also false, only the cosmic self is the true self - Brahman is pure awareness, and ultimately realize that "the world is Brahman", without subject and object, so they also have the experience of the stages from the innate self to oneness and no-mind, but these are not the Dharma seals of no-self or dependent origination emptiness emphasized in Buddhism). In Buddhism, no-self as the emptiness of 'awareness' is crucial, which is different from other religions, but there is another important point: this emptiness is not about awareness as the all-encompassing void (this will be experienced in the 'innate self' or oneness stage, even if this "void" is completely "non-dual" with all phenomena, it can still remain at the level of oneness, without breaking through the view of inherent existence). The awareness-like void should not be interpreted as Buddhist emptiness but is just one aspect of spiritual awareness. This "emptiness" is actually just experiencing one aspect of spiritual awareness, and this void is almost always mistaken for having inherent existence (from the innate self to oneness), which is actually the opposite of Buddhist emptiness and falls into the common views of non-Buddhist paths. Buddhist emptiness refers to the consciousness empty of inherent existence.

I have been thinking about how to share all of the above content, especially about the realization of no-self, the differences between the innate self, non-duality, and no-self, etc., and I actually started designing a PowerPoint. But later I felt that it might not be suitable to share in the lecture because my views might be different from yours regarding the teachings of ZZ. Since the views are different, it is difficult to share, otherwise, I might inadvertently refute the teachings of ZZ during the sharing. I do not want my sharing to cause confusion or cognitive dissonance for your students, who may have learned different views from you. You may need to find another layperson to replace me on that day to share, and I am very sorry for my short notice. I also want to express my intention to withdraw from the Wonderful Sound Group.

With deep respect and gratitude,

In the Dharma,
Wei Yu
Posting here upon request from Yin Ling. Something for Chinese readers here. English version will be in a separate post.

Listen to A.I. generated audio recording of my e-mail below here:

On: I AM, One Mind, No Mind, Anatta, View vs Experience, etc

我明白您喜欢听而不是从电脑上阅读,因此我已经添加了电脑软件生成音频录音(从Free Text to Speech Online with Realistic AI Voices (附加到此电子邮件以供您收听。现在的科技非常棒,您只需复制粘贴文本到软件中,几乎立即就可以自动生成音频文件。
然而,我最近在思考是否适合在ZZ分享我的心得。 本来我是打算以比较浅白易懂的方式来分享我的修行体会和经历过的过程,也会包括以下的一些细节:
这些年来,我逐渐明白很多人都误解了(法印之)无我,我观察到大多数人是从体悟本我/我是(I AM)然后进展到非二元的体验、再来进入无心的境界,而不是直接领悟到法印之本来无我的体悟/洞见/般若智。我在这里 “无心” 的定义可能与ZZ佛教的术语有所不同,具体来说,我指的是一种所有主体性(subjectivity)/自我/小我/大我/观察者/等等都完全被忘记到只剩下纯粹光明的世界/现象,无能所二元体验之巅的状态。一个人可能有无心的经历/体验,了解有这种经历-只是现象或只有光明的世界,但它仍然是一个体验/阶段——还不知道其实是错误的知见在“蒙蔽”——一个错误的知见塑造/歪曲了我们的整个经历。
我在这里把“无心”作为一种经验阶段,与禅宗菩提达摩祖师所说的“本来就是/根本无心”有所不同,后者是指本无我的般若智慧,而不仅仅是一次(或多次)的顶峰体验(peak experience)。曾经历过无心的人(作为一种经验/阶段而非般若智慧)知道有这样的体验,并努力再次实现它,努力地修“忘我”但不代表体悟到本来无我。知者与所知之间的二元性消失在光辉的色彩、声音、香气等中,但这是一种体验,而非般若智的领悟。
有两种智慧:「本初智」与「般若智」。「本初智」是那摆脱所有阐述,本来清净如如、真如的自然状态的智慧;而「般若智」是处理自性见/固有存在的空性(emptiness of inherentness/inherent existence)的智慧。这两种智慧同等重要。话虽如此,如果没有稳定的无我、缘起和空性的觉悟/洞见,我们将无法不受扭曲地直接证悟那摆脱一切阐述的真如、如如的本初智。在修行过程中,修行者需要平衡这两种智慧,以便在深化实践中不断突破自性见,并最终实现心性的自由与清净。
此外,无我的般若智慧是许多人难以理解的直接体验性的觉悟。所以这一点很重要,般若智慧(prajna wisdom)/洞见(insight)与仅仅只是无二元的体验是不同的,因为它是一个直接的觉悟(direct and experiential realization):“从一开始就是如此。” (没有知者/knower或主体/agent在光明现象之外或背后存在,始终如此)。无我的般若智慧对于达到/实现那种非二元,背景(background)被完全视为无关紧要(irrelevant),而本来就不存在,也没有再次有纳入的倾向(tendency to subsume)是非常关键的。
在我所称之为“本我”的“初悟”阶段中,虽然在那纯粹认证的时刻(moment of pure authentication)觉性也是非二元和无概念的(nondual and nonconceptual),但在此之后的知见仍然是二元的——自性被视为(误解地认为)所有色法(包括其他一切五蕴)背后的无形相的目睹者(Witness),目睹者和被目睹者是两个,在日常生活中,觉知被视为现象背后的终极背景。但即使在下一个阶段,在观察者和被观察者合为一体的非二元状态之后,也远非结束。事实上,在我的经历中,非二元中还有几个阶段(我本身称之为一心、无心和无我)。在这里,我会详细说明一下我所谓的一心、无心的经验和无我的觉悟以及它们之间的区别。虚空和色相的统一,如一心,并不等同于觉知的空性和无我。思考者/思想或听者/声音等等之间的毫无区别也是一种无二元体验和洞见的阶段,这是我所谓一心的非二元...但和无我的无二元是不同的。在最初的非二元或一心中,虽然觉知被视为与现象不可分割,但仍被认为是不变的、独立的或实有自性(inherent existence)。在那个阶段,你会觉得自己是一个不变的、开放如虚空的觉体(初悟本我也是)。然而到了一心时,当你听到声音时,声音和(那如虚空般)的觉体似乎是一体的,难以区分,但你无法完全体会到只有声音,没有听者的那种经验。在一心的非二元阶段中,你会发现觉知和所有色相是不可分割的,但虽然在这时候也会体会到原来觉与所觉本来是不二的,觉知仍被认为是不变的、特殊的、本质上不同于现象(例如,觉知是不变的和独立存在的,现象就纳入在(subsume into)一个更广大无边、类似虚空的不变觉知之中起起落落,尽管这个觉知包含了并与所有现象密不可分,能所一体)。前者(声音和(那如虚空般)的觉体似乎是一体的)是一心类的非二元——一切都包含在一个更大的、不变的觉体中而不可分割,身心的一切也是觉体的一部分,但觉体不是身心的一切,这都是“一心”。而后者(只有声音,没有听者)是无心到无我。无心恰恰是在听者消失,只有声音的时候,无心正是在听者消失,只有声音时的觉知,但这是一种经验阶段,在这个阶段,“一心”的“一切同一体的觉体”被遗忘成了只剩光明现象而已。而无我(Anatta)是体悟一直以来都是:声音就是觉知,觉知就只是声音,从未有过一个听者,也从未有过一个觉知者,除了光明的声音、色彩等等的现象。就像风和吹动一样,觉知不是某种不变的基质,而是光明动态展示(luminous and dynamic manifestation/appearance)的别名。
即使当一个人体验到观察者和被观察者的二元性坍缩成一个领域,觉知和现象在“一心”中没有分裂(watcher and watched collapsed into a single field where awareness and phenomena are not divided in “one mind”),一个人仍然无法克服、突破把觉知当作比转瞬即逝的无常现象更终极、特殊、不变、独立等等的深层模式。当这种知见和范式没有被克服时,无心的经历只能是间歇/暂时性的,而不是一种毫不费力、自然、无出入的状态,因为知见是模糊的,一个人无法毫不费力地完全舒适地安住在光辉/璀璨的瞬间/无常法中(如六祖慧能大师和道元禅师曾说,“无常即佛性”)而会习惯性地回溯到一个视为固有/不变的源头或基础。当这个阶段进展到某个程度,无心的经验也会出现,当知者完全消失,没有分离镜子和倒影,就只有那。但尽管有了这种经验,一个人仍然坚持认为倒影(现象)和镜子(纯觉知)不是一回事。就像天空(觉知)不是流动的云彩(现象),因为固有存在的自性见(view of inherent existence)的邪见依然很强烈——一个人没有般若智来看破和克服那觉知被视为一个不变且固有存在的、所有现象的源、基质和实质的知见,尽管这些现象与觉密不可分,(one does not see through and overcome the view that awareness is an unchanging and inherently existing source, substratum and substance of all phenomena that is nevertheless inseparable with all phenomena) 因此一个修行者可能有无心的清晰经验,但却有一心的知见:知见和经验之间仍然不同步(desync between view and experience)。一个人会觉得倒影来来去去,与镜子密不可分,但镜子却是不变的,因此更特殊,与倒影有细微的不同。虽然一切的确都是觉知,这是正确的,但“一切都共同一个不变的觉体”那种自性见才是问题所在,这是一个错误的知见。 因此,无我必须是一种了悟和见地,而不仅仅是一种“无心”的体验,不然就把体验误认为般若智慧。
至关重要的是,让我们克服这种知见上的障碍的是无我(anatman)的般若智慧。无我(Anatta)的觉悟和实践并非通过仅仅练习不执着(non grasping)或不认别/认取(non identification)(在最初的“本我”的阶段,也会练习保持一个不受影响的镜子,镜子不会抓住它的倒影,也不认别倒影为自己),而是通过觉悟/体悟(realization)——觉悟到除了不断呈现的光明影子之外,根本不存在其他的镜子,影子本身即镜。如果没有无我的觉悟,就不可能有永久无出入的无心体验。如果内心仍存在自性见和有我的信念,那么无心的体验会是断断续续的还是永久的?很显然的,它只能是间歇性的。这时修行人会不断地在“本我”,“一心”和“无心”之间来回穿梭。如果没有清明的洞见/般若智,而达到对(法印之)无我完全无疑惑,又如何能有一种永恒的、毫不费力,没有我地体验一切六根?那是没办法做到的,而只有在般若慧的洞见启发之后,才会自然而然地变得毫不费力地在一切实现本性,一个人在所有的交往中自然地延伸这种般若智慧,无论是日常活动还是静坐。
若只是保持无念、无概念或培养无二元的体验是不足以实现/觉悟无我的,相反,一个人必须通过体验中地探究和挑战深深植根的知见,探究和挑战即觉知作为一个独立的观察者或有一个独立存在的“观”本身,除了颜色等等,探究和挑战它们并深观觉知/现象的本质,直到这些构造被看穿,直接认识到觉知正是这些景色、声音、山河大地,永远已经如此,本来没有我,没有背后的能觉,也本来没有主-动-宾。这种般若智慧并不仅仅是关于无概念的状态,也不仅仅是无心的状态,而关键是在于看穿那固有存在/自性见的误解。这就是我在婆酰迦经(Bahiya Sutta)上深观后有所体悟的原因——它不仅仅是为了延长一个无念,无概念和非二元性的状态,“在所见之中只是所见”,而是要认识到从来没有一个见者、听者、一个观察者,也从未有一个在任何方式、形式上的“你”,能在一切所见所闻之外或背后存在过,因此,在看见的时候,总是只有所见,在听见的时候,总是只有声音,在思考的时候,总是只有思想,本来无我,本就如此。因此,主体-动作-对象/主-动-宾(subject-action-object)被视为是幻觉。无我是始终如此的法印,而这种智慧能打破对觉知的自性见,才能体认:在看色相时,看本身只是辉煌的色相,从未有过一个观者。 在听声音时,只是声音,听就只是声音而已,没有听者,始终如此。不需要费力,也从来没有一个“我”,永远已经如此,不只是一种体验而是要“悟”这本来如此。觉知就像“天气”,仅仅是在不断变化的闪电、雨、雪、风吹、阳光等现象上贴上的一个标签,没有一个真实的实体可以在除它们之外的任何地方找到,就像觉知只是光辉的风景、声音、触觉感觉、香气和思想的一个标签,因为正是这些才是佛性,没有别的 - 佛性并不是一个实体,它不是固有地存在于五蕴之外(不然就变成了外道梵我的知见/常见)。
无我不仅仅是关于无二元的顶峰体验,也不仅仅是关于将觉知者和所知者合并,就像不是把将火和燃烧合并(从一开始就没有‘燃烧’之外的火),或将闪电和闪光合并(从一开始就没有在闪光之外有个闪电,两者只是别名),或将觉知者和所知者合并,而是觉悟到它们本身从未存在于自身过 - 觉知和现象本身从未能存在于自身,因此这并不是主体和客体的结合,而是认识到主体和客体从未生过,性空本无生。知与所知本就空无自性,所以心性的本质是清晰(灵觉)和空性的不可分离。尽管很深奥,以上无我的觉悟也只是深入佛法的第一步,为实践者指明了正确的道路。虽然无我也只是真正踏入佛法/解脱道的一个开始,而旅途中还有更多的体悟和突破,但是如果没有这个关键的里程碑,真的很难更深入地了解心性和现象的本质,而升入人法二空。我在这里也只不过专注在无我,不深入讨论缘起性空,因为它超出了单个电子邮件所能传达的范围。无我的觉悟对于所有佛教里的一切宗派(小乘、大乘,这里的大乘也包括藏传佛教)都至关重要,无论是大小乘,不仅仅是禅宗的顿悟而已,尽管修行人一开始有渐修的过程,也需要般若智慧的突破(体悟本无我、缘起性空),虽然菩萨对空性的觉悟比小乘更为深入,因为它涵盖了人法二空。其他(非佛教)的宗教也会引导人进入非二元的阶段,但将其具体化为不变的梵、梵我(他们教:小我是虚幻的,世界也是假的,只有宇宙同体的大我是真我-梵是纯粹的觉体,而最终也体悟到“世界皆是梵“,没有能所,所以他们也有经历本我到一心和无心阶段的体会,但这些都还不是佛教里强调的法印之无我或缘起性空)。在佛教里,无我作为‘觉’的空性是至关重要的,这一点就和其他宗教不同了,但还有重要的一点:这种空性不是关于觉知如同包罗万象的虚空(这在‘本我’或一心阶段都会体验到,即使这个“虚空”与所有现象完全“非二”,它仍然可以保持在一心的层面,还没突破自性见)。 如同虚空的觉不应该解释为佛教的空性,而只是灵觉的一方面而已,这种”空”其实只是体会到灵觉的一方面而已,而且这虚空几乎每次都会被错认为有自体性(从本我到一心),这其实是空性的相反而不是佛教里的空性,而是落入了外道的常见。 佛教的空性指的是无自体性(empty of inherent existence)的意识。
我有思考要怎么分享以上所有的内容,特别是关于无我的觉悟,本我、非二元和无我之间的区别等等,也其实开始在设计powerpoint。但是后来我觉得可能和您与ZZ的见解不同,不适合在讲堂里分享。因为观点不同,也很难分享,否则可能会在分享里无意中反驳了ZZ的教导,我也不希望我的分享与他们从您那里学到若有分差,给您的学生带来困惑或认知失调。 可能您会需要找另一个居士来代替我在那一天分享,我为我的临时通知表示非常抱歉。我也想表达我要退出妙音组的意向。

Nice advice and expression of anatta in recent days from Yin Ling and Albert Hong.


Thanks Soh Wei Yu. He collated all my random posts and Albert’s very nice comment, John’s training the AI 😂, and put it together.
Below is a crucial insight I wish everyone can realize.
When you bath the Buddha, the Buddha is you, the water is you, the temple is you, your hand is you, the ladle is you, and you are the nature of mind.
You are NOT the body, you are mind. You don’t die, don’t change, don’t move, and you are Buddha. Blessed Vesak. May all awaken to their true nature and stop suffering. 🙏🏻🙏🏻


Yin Ling:
First step of meditation is to ascertain the knowing MIND. Without it there is no realisation. The bird, the sky, the touch, the coffee, are all your MIND. MIND once ascertained and strengthen will take one out of “self view” to realisation & we won’t get lost.
The Satipatthana sutta is a wonderful instruction to reach insight.
“Feel the body in the body”, when practicing, don’t think. Feel.
Truly feel the body FROM inside the body. Feel the sound from the sound itself. (1) tbc
(2) feel the feelings, thoughts and all 6 senses in itself and via itself.
It is as though u Insert ur awareness into the middle of the feelings and feel from inside.
(3) practice satipatthana for months to years, consistently.
The Buddha’s mindfulness practice aim to transform our mind : 1) weaken the central self energy and 2) realising awareness has always infused in the 6 senses, not apart.
(4)satipatthana will bring u to the powerful no-self realisation, if u were taught correctly and if u practice consistently 2 hours a day.
The mind energy WILL transform rapidly in 8-12 months.
Albert Hong:
it's remarkable that hearing is exactly the sound. there is no distance or gap. seeing is exactly color. feeling is exactly sensation. there is nothing extra. just that arising color, taste, sensation, sound.
and the flavor/texture of that is exactly consciousness. 
it's remarkable really. being to extend that sense of consciousness, which we all previously only emphasized as prior to thought, as some localized sensation behind the eyes. we have to notice how that is a very subtle effort, a kind of assumption at play. 
the flavor of consciousness is exactly the sensation, the color, the smell, the sensation. like holy shit there is no hearer. no seer. no feeler. it's only ever an assumption. 
you go into sensation for example. there is no actual link between sensations. it's only that sensation, which is exactly the flavor of luminosity. and it has no real link to anything else. thoughts don't touch it, smells don't, colors don't. it's remarkable what imputation-thought can assume to glob together a seeming "thingness".
but even between one sensation and another. there is only ever that arising which is exactly the sensation. there is no prior, so you don't even have a contrast. you can never hold two things. just that sensation. how remarkable. everything is contained right there. nothing prior, hence how could there even be a sensation. where is there continuity? there is no room or time or space for continuity. and yet it magically seems like there is.
even the witness. it's just a sensation at the end of the day. nothing prior, which experiences the witness-sensation. feeling is exactly that sensation. or lets extend that as the whole sphere of beingness. again another feeling-sensation. none of this has to disappear. the extra imputation of a feeler, has to be seen as silly. never will be, never has been, just never really examined.
Yin Ling's sharing:
John Tan's conversation with AtR bot:


Here's a crucial point about the practice, by Zen Master Thich Nhat Hanh:

"After explaining the sixteen methods of conscious breathing, the Buddha speaks about the Four Establishments of Mindfulness and the Seven Factors of Awakening. Everything that exists can be placed into one of the Four Establishments of Mindfulness—the body, the feelings, the mind, and the objects of the mind. Another way of saying “objects of mind” is “all dharmas,” which means “everything that is.” Therefore, all of the Four Establishments of Mindfulness are objects of the mind. In this sutra, we practice full awareness of the Four Establishments through conscious breathing. For a full understanding of the Four Establishments of Mindfulness, read the Satipatthana Sutta.24

The phrases “observing the body in the body,” “observing the feelings in the feelings,” “observing the mind in the mind,” and “observing the objects of mind in the objects of mind,” appear in the third section of the sutra. The key to “observation meditation” is that the subject of observation and the object of observation not be regarded as separate. A scientist might try to separate herself from the object she is observing and measuring, but students of meditation have to remove the boundary between subject and object. When we observe something, we are that thing. “Nonduality” is the key word. “Observing the body in the body” means that in the process of observing, you don’t stand outside your own body as if you were an independent observer, but you identify yourself one hundred percent with the object being observed. This is the only path that can lead to the penetration and direct experience of reality. In “observation meditation,” the body and mind are one entity, and the subject and object of meditation are one entity also. There is no sword of discrimination that slices reality into many parts. The meditator is a fully engaged participant, not a separate observer."

(2011-12-20T22:58:59). Awakening of the Heart . Parallax Press. Kindle Edition.


level 2

If you can practice the above and go along with this understanding and contemplation of anatman, you will have profound experiential awakening to your true nature:

Zen Master Thich Nhat Hanh:

"When we say it's raining, we mean that raining is taking place. You don't need someone up above to perform the raining. It's not that there is the rain, and there is the one who causes the rain to fall. In fact, when you say the rain is falling, it's very funny, because if it weren't falling, it wouldn't be rain. In our way of speaking, we're used to having a subject and a verb. That's why we need the word "it" when we say, "it rains." "It" is the subject, the one who makes the rain possible. But, looking deeply, we don't need a "rainer," we just need the rain. Raining and the rain are the same. The formations of birds and the birds are the same -- there's no "self," no boss involved.

There's a mental formation called vitarka, "initial thought." When we use the verb "to think" in English, we need a subject of the verb: I think, you think, he thinks. But, really, you don't need a subject for a thought to be produced. Thinking without a thinker -- it's absolutely possible. To think is to think about something. To perceive is to perceive something. The perceiver and the perceived object that is perceived are one.
When Descartes said, "I think, therefore I am," his point was that if I think, there must be an "I" for thinking to be possible. When he made the declaration "I think," he believed that he could demonstrate that the "I" exists. We have the strong habit or believing in a self. But, observing very deeply, we can see that a thought does not need a thinker to be possible. There is no thinker behind the thinking -- there is just the thinking; that's enough.

Now, if Mr. Descartes were here, we might ask him, "Monsieur Descartes, you say, 'You think, therefore you are.' But what are you? You are your thinking. Thinking -- that's enough. Thinking manifests without the need of a self behind it."
Thinking without a thinker. Feeling without a feeler. What is our anger without our 'self'? This is the object of our meditation. All the fifty-one mental formations take place and manifest without a self behind them arranging for this to appear, and then for that to appear. Our mind consciousness is in the habit of basing itself on the idea of self, on manas. But we can meditate to be more aware of our store consciousness, where we keep the seeds of all those mental formations that are not currently manifesting in our mind.
When we meditate, we practice looking deeply in order to bring light and clarity into our way of seeing things. When the vision of no-self is obtained, our delusion is removed. This is what we call transformation. In the Buddhist tradition, transformation is possible with deep understanding. The moment the vision of no-self is there, manas, the elusive notion of 'I am,' disintegrates, and we find ourselves enjoying, in this very moment, freedom and happiness."


"When we say I know the wind is blowing, we don't think that there is something blowing something else. "Wind' goes with 'blowing'. If there is no blowing, there is no wind. It is the same with knowing. Mind is the knower; the knower is mind. We are talking about knowing in relation to the wind. 'To know' is to know something. Knowing is inseparable from the wind. Wind and knowing are one. We can say, 'Wind,' and that is enough. The presence of wind indicates the presence of knowing, and the presence of the action of blowing'."

"..The most universal verb is the verb 'to be'': I am, you are, the mountain is, a river is. The verb 'to be' does not express the dynamic living state of the universe. To express that we must say 'become.' These two verbs can also be used as nouns: 'being", "becoming". But being what? Becoming what? 'Becoming' means 'evolving ceaselessly', and is as universal as the verb "to be." It is not possible to express the "being" of a phenomenon and its "becoming" as if the two were independent. In the case of wind, blowing is the being and the becoming...."

"In any phenomena, whether psychological, physiological, or physical, there is dynamic movement, life. We can say that this movement, this life, is the universal manifestation, the most commonly recognized action of knowing. We must not regard 'knowing' as something from the outside which comes to breathe life into the universe. It is the life of the universe itself. The dance and the dancer are one."


Yin Ling

A lot of ppl speak of no-self(Anatta) realisation as “dis identification of the self” ONLY, which is not my direct xp. It’s at most intellectualization of anatta imo. 

To me the most profound shift when anatta happens is the shift of identification, not only disidentifying. Well language can always fail us and this sentence will probably get nitpicked but if u xp anatta moment to moment u will know what I’m speaking about. 

That shift of identity into totality, encompassing sky and earth, very sensorial based and non-conceptual is anatta. 

Self-deconstruction method taught by classical Buddhist teaching is a raft and only a raft and it supports by giving confidence of the nature of reality. It takes a long time for direct xp to dawn because it is quite far from what Buddha wants to show us. Hence the gradual path. 

One need to practice “Mahamudra” to really come to direct experience, or zen , or self inquiry, or any direct realisation method to come face to face with Anatta. 

It is very profound.

May be an image of text

Frank Yang


11You, John Tan, Tan Jui Horng and 8 others






Most relevant

Tan Jui Horng

Do you mean the dis-identification via "This is not me; this is not mine, I am not this" ?



Yin Ling

Tan Jui Horng yeah like..

Ppl will say often

There is no I , there is no my, there is no mine.

The body is not I, not mine. The feelings is not I , not mine.. etcetera

that is correct.

But if u ask abit more.. if everything is not I, not mine right.. but u are clearly alive

Then what is this hearing, seeing, sensing, touching, what’s all this?

There’s clearly existence right, but how ?

Without experential anatta or coming face to face with “existence”, ppl usually cannot answer or just keep parroting the Not I , not my …

Which doesn’t even go close to realization imo. Cannot talk about emptienss without addressing the luminous mind




Tan Jui Horng

Yeah, non/under-development on luminosity aspect of experience. Wonder if thai forest tradition also has this problem, given that they do tend to cover the ground on that to the extent that the teachers have to warn against mistaking luminosity as enlightenment.



Yin Ling

Tan Jui Horng

hmmnot sure their experience.

But to me right, without that “Mu”,

One is still not out of the duality structure . Where does the “sense of existence” go when one disidentify?

It was in the self , and in anatta it is in everything.

But if only disidentify, then where does that sense go?

That’s a crucial “sense”.

Probably the only sense that’s left for myself personally.

Without that, I cannot imagine how ppl experience no-self? I am curious though




Tan Jui Horng

Yeah it's like this "what is THIS that is so alive" question goes unanswered due to being unexplored. I suspect many people's practice goes in circles because they intuitively get a taste of the aliveness yet cannot grasp what it is, so there's a certain level of doubt which impedes progress despite being able to see aggregates in experience.

Luminosity is aliveness, is engagement. Peak luminosity causes total engagement which together with right view that removes distinction between self and other, results in total exertion. In a sense, a huge part of the enlightenment journey is the growing up of this luminosity: first you identify and nurture it, then you see it for what it is.



Yin Ling

Tan Jui Horng I love this.

I talk about it though it sounds arrogant 🤦🏻‍♀️… because I find it so very crucial in realisation.

To realize the non differentiation of self and others first from this sense of existence, then one have the clear xp it is literally the same sense all around, able to be validated from moment to moment, then there is no more doubt.

the realisation of there actually is no-self comes after .

Hence I like how zen starts with finding out “Mu” and Mahamudra the “mind”.

It makes good sense.







  只 是诸人妙净明心,在一切尘一切刹,与法界等,清净如满月,妙明常照烛。于诸缘中,出一头地。古人道,即此见闻非见闻,更无声色可呈君。个中若了浑无事,体 用何妨分不分。若能恁去,闻声便悟道,见色便明心。到恁时,不被一切法碍。物物皆自己,心心绝诸缘,何处不成等正觉?何处不转大法轮?何处不度脱众生?何 处不入涅槃?若论此事,不论僧俗,不在久近。若尔一念相应,照体独立,物我皆如,在一切时,圆陀陀,明了了,净裸裸,赤洒洒,堂堂地现前。在一切时,成佛 作祖。只为尔放不下,自筑界墙便见有自它。是尔自碍三界,三界岂碍尔?若自不作障碍,便是普遍底身,普遍底心,是大自在汉。所以古人道,一法若有,毗卢堕 在凡夫;万法若无,普贤失其境界。且道,作么生得恰好相应去?还会么?虚空谁肯挂一物,大海自然归百川。






宏 智禅师是宋朝真正开悟的大禅师。最后那一段的意思是,假如论此事,明心见性最重要。佛得点头给迦叶,就是这个事。假如你真的要跟佛一样,得到这个正觉。那 个正觉是什么?就是不神经病,很正常的样子就是等正觉。这是佛讲的。我们讲佛,佛就是没有精神病。精神病好了就是等正觉。我们都是多多少少,深深浅浅,深 浅之分,但都是精神有毛病、心病。所以,他说『若论此事』,真的是佛要传给迦叶,不是佛传给他的呀。“啊,你跟我一样”,只是一个同意认可而已,不是他给 的。那一代代,迦叶传给阿难,一代代传了下来,到了六祖,一直传“这个事”。真的有那一“着”的人,看到一个人跟他一样,跟佛祖一见明星一样,或者是迦叶 看到佛在手里拈花,是不是? 


2.那 很多人不知道阿难是怎么开悟的。我们介绍过,可是很多外面的人解释错了。阿难是释迦牟尼佛过去之后才开悟的。释迦牟尼佛在世时,阿难虽然永远在他身边,但 是他就是没有办法指出一大事因缘“平等心”是什么,不知道。知道是知道,但不是见性,不是真正得到这个。所以呢,阿难很苦恼啊。那释迦牟尼过世后,他们开 会,要编辑编辑佛留下的话。阿难也要参加,但迦叶说你不能参加。阿难问何故,说我参与这么久,记性好,什么大小论辩,外道来找佛,我在旁边都听到佛怎么 教,佛教的什么密咒呀,什么修行的法门,都在旁边听过呀,我通通记得,记得清楚。我不参加你们收集不来、编辑不成的。迦叶说,在这里呢,只有真正证到佛性 的,证到此事的,才能进入参加。阿难没办法参加,却哭哭啼啼地求说,师兄啊,让我参加好不好,我都记得那么多,这一次网开一面,让我进来吧。他就等迦叶许 可。迦叶不讲话,他转身就走,不准就是不准。才走了两步,迦叶就在后面叫:“阿难!”,“啊!”,开悟了!是这样开悟的了。不是说把门前的旗杆上的旗升起 来了。佛在世时要把旗升起来表示佛开始讲法。所以,阿难在失望之余,只好走出去,才走了两步,迦叶在后面叫了一声。他已经是很失望,所以这个很重要,不准 就不准,这个没办法了,伤心失望,几乎涕零了,多丢脸、难堪。佛的弟子,一辈子在他身边,又记得那多,什么都知道,就是不让他参加,面子都没有了,好难 过。这时候,后面却来了一声“阿难!”,“啊”,他本来就钻在极度难堪、丢脸的这个情绪里头,什念头都没有,忽然这个时候听到这一声叫唤,而他还懂得回 音,耳根根本不跟着你的意识分别情绪状态的,有了声音就是有了,那个六根本来样子一动,“啊!原来我根本没有迷糊,本来就是法身所现。”,法身所现,他知 道啊,他听过那么多,怎不知是法身所现?可是那“我是法身所现”是头脑所想的呀。在十分伤心失落丢脸时,忽然来个“阿难”的叫声,这时候的震动, “啊!”,头脑动,他这一转身,迦叶知道,阿难也知道,同时嘛。迦叶即说:哈,课已经讲完了。你的境界跟我的境界,我看佛在拈花,那一下,跟你此刻听到 “阿难!”那一下,和释迦牟尼看到明星那“啊呀”一下一样。好了,好了,门前那个旗可以降下了,等于法会完了嘛。“倒却门前刹杆着”,很多人说,阿难到外 面去,把旗杆摸到了(用触根)才悟到的。因为阿难跟迦叶已经见面谈话,已经为了可以不可以参加编辑论辩,论了又不准,即何必再叫阿难呢?你已经跟我谈了半 天,我还要叫你某某吗?神经病。我已经跟大家在一起了嘛。阿难很失望,他以为迦叶不理他了,他根本不期待迦叶会叫他,走了两步,忽然来了叫唤。这个时候没 有一个念头,除了伤心之外,没有其他念头。这个时候一个自己,那个声音的一个自己动到那个,那个声音在那里显现。声音在你那里显现不是他听到、迦叶听到。 普通的境界是,我听到迦叶在叫,马上就说“迦叶师兄在后”,那个时候不叫师兄,现在动不动叫“师兄师妹”的一大堆。他那时候“嘿,Mahagashia在叫我”这个念头先起,那就没有了,就擦身而过。就是偏偏那个失望到伤心脸红的时候,就听到人家叫我阿难,这个时候力量才大,这个时候还没有那个意识动啊。迦叶在我背后叫的这个concept, 这个概念兴起以前,那个法身本身显现在那里的东西,同时“碰!”了出来,跟普通显现的境界不一样的那个境界同时显现了,这就是“虚明自照,明寂自现”,明 明白白寂寂。很寂就是不动思想,寂就是非思量;这个明呢,是非思量,不是昏沉啊,不是石头、木头吗?不是。有了声音,咦,青蛙叫了,根本没有想到它要叫, 啊,自然就有了,明寂自现。那一下子“啊!嘿?”,就高兴了。“好了好了,你把旗杆放下,降旗了”。这即是“倒却门前刹杆着”,并不是你去摸了刹杆才开 悟。他叫一声阿难那个时候,梦已醒。所以说,『若论此事』,要谈释尊的一见明星那一下,迦叶的一见释尊手中拿着花玩,阿难的听到迦叶叫了一声“阿难”,灵 云看到桃花,他本来那仓惶了二三十年,回到家,一直在感叹,什么都是一样,没有见性,找了许多师父,什么仪轨、灌顶啦,灵云很失望,还不是一样呀。“我知 道这个不是,但是没有办法,“一夜落花雨”,不来就是不来,满城还是臭臭的,流水香都没有,没有就是没有,所以他就失望地回到家。抬头往窗外一看,看到桃 花,一见桃花,啊,踏破铁鞋无觅处,就在这里!跟一见明星的景致,“一大事”一样。『若论此事』,就是讲的这个。 


3.你要注意看,他们真正的学了那么久,读了那么久,苦修了那么久,念佛、念咒、打坐,辛苦得很呐 ! 不像我们这轻松啊!但是还是不行,还都是需要那么一下,那么一下,一定还是要“一夜落花雨”。没有办法,那无根树,根本没有等到春风,它就“哎”地花自开 了。奇怪了,那春天要来,要大自然界叫春风来吗?没有呀,那怎么一下子就春天了呢?春天在哪里?把春找不出来,找不到,但是大家都知道春天。那奇怪呢,明 明是春天,不会误会是冬天,但是春是什么?找不到,但就是春。这个象不会错掉,奇怪呢。『若论此事』,他就讲这个。『不论僧俗』,大家注意,这个事情,这 一着,这一下,真正的佛法的真正东西,根本不论是出家人、在家人。『不论久近』,不是你修了很久很久的『久参的』,在佛法里打滚了十年二十年的,你才有机 会,不是,『近』,新近,刚修半年的,从来都没有学过佛法的,不论这个,根本都没有听过佛的一个什么,什么佛字心字都没有,什么都不知道,『不在久近』! 不在这个上头。为什么?个个都是他嘛。这个跟你学了很久和刚刚学有关系吗?没有嘛。跟出家不出家有关系吗?那是人类在那里分的。释迦牟尼那个时候是为了应 付环境的那个样子,所以一定要有organisation。不是说,organised这个group才能开悟,没有。维摩诘居士不是居士吗?所以要请各位特别注意,『若论此事』,真正的修证佛法的人,不要担心你出家,不要担心你不出家,也不要担心我是刚修的,“我没办法啦,你们学了那久,都不行,我怎能够?”,这是你的思想在动,你在找借口。所以这个提出来就是这样。 



『只 是诸人妙净明心』,我们不知道『只是诸人妙净明心』是什么。千万不要以为我有一个心,修行念佛了以后,变成了妙,变成了明,变成干净,还有殊胜的、神通的 力量,有很好的修养,可以表现,不是这样。你本来就是妙净明心的显现。所以,诸人,你们各位通通都是妙净明心呀。不修有吗?跟修不修有什么关系?所以说 『不论僧俗,不在久近』,修久才会明净,那就不叫『不在久近』啦。修久了才比较占便宜嘛,对不对?刚刚洗了烦恼才不会掉嘛,对不对?『不在久近,不论僧 俗』,所以,我们本来就是妙净明心,不要把这个心当做我们动念的那个心,千万不要把这个心误会是修行成就了,就变成非常妙明干净的心,不是这样。这个心, 怎么动? 



下 面解说,『在一切尘,一切刹,与法界等』。法界是什么?所有接触到的,可以想到的、看到的,包括想到的,都是整个,所以一切的一切,都是法界。跟法界一 样,什么意思?『在一切尘,一切刹』,他说跟『法界等』,等同法界,所以说是『一切尘,一切刹』,为什么我们的『妙净明心』跟它一样?你们大家各位都担心 死了,我的『妙净明心』跑到哪里去了?假如这个青山,这个森罗万象是我的『妙净明心』,当我死掉了,那个山是山呀!阿里山也是阿里山呀!喜马拉雅山也是喜 马拉雅山呀!它还在,我死掉,那我的『妙净明心』留在世上,我自己却死掉了。误会,误会在哪里?你把这个攀缘的、动的那个、能思想的那个、好像精神作用当 做我的心,所以好像我这个心的离开了,如果山是我的心,当我死掉,那个山也应该消失掉。它是不会消失的,那怎么山就是我呢?大家很容易犯这个毛病,对不 对?那是因为你在思想上想这个事,就有这个误会产生。如果青蛙在外面叫,那个声音大家是不是听到?听到。听到的意思是那个声音在你的心发生变化。这个变化 叫做青蛙的声音。你说在外面,你听咯咯咯叫,你的身心上没有变化,没有相应,没有动,你就听不到它。是你自己身心这个工具在动。这个工具动就好,那母的声 音是母的动,公的声音是公的动,不是你有一个身心,它接受电波,知道公的,知道母的,这个就错了。很多人都是这样读经,这就错了。不是你有一个叫做什么心 一样的东西,有公的青蛙叫,我就接受公的那个青蛙声波,知道公,母的叫,就接受母的声波,就知道。这是一般的概念,想出来的境界。实际上呢,你听到公的青 蛙叫,你的『妙净明心』,它以公的青蛙的叫声显现,它以那个姿态显现,以那个姿态动,整个就是,不是我能够知道这个是公,这个是母,不是分开的。公的青蛙 的声音在你的『妙净明心』以公的青蛙的声音显现,以那个声音显现。母的叫的时候,你的『妙净明心』以母的声音的形态显现,都是它在显现。它在哪里?找不 到。但是随缘就变那个,不是变那个,是以那个姿态出现。不是变,变就不对,是以那个形态,那个本身就是你的moving的样子。这样懂吗?色相也是,我看到你的时候,我的『妙净明心』,以你的色相,以你的色相就是我的动,不是我这里catch, 我知道,不是这样。你的色相就是我的『妙净明心』那样子动,所以有那个色相。色相就是我的『妙净明心』那样才有你的色相。所以,『在一切尘、一切刹』,你 到美国,美国的样子就是你的『妙净明心』以美国的样子动,看到苏联人哦哦哦地叫,那个声音就是我的妙净明心以那个声音的姿态动。知道或不知道是意识,但是 耳朵照样显现那个声音。所以,『在一切尘、一切刹』,你想到五千年前,思想上即会想到五千年前。“五千年前”的这个思想本身就是我的『妙净明心』那动, “啊,五千年前”,否则,你怎知道五千年前?你的『妙净明心』都是它去想,那个思想本身就是它的动呀。所以,『在一切尘、一切刹』,都是去到哪里,听到哪 里,想到哪里,就是显现嘛。所以,『与法界等』,不是另外有一个法界在,你的『妙净明心』在去等到,去认知,那就根本不是佛法了。这样你的我相怎抛开呢? 这个非常非常重要,你好好地自己亲证到、确认的时候,就是enlightened。 确认之前都有我,好像我有一个『妙净明心』在这里照、照、照。听的、看的,到哪里就看到哪里,到哪里就听哪里,那是外道说法,说有一个在转世。你整个法界 变,好坏、声音、色相、感觉、思想,就是你的妙净明心那样子动。那你的本性不是『与法界等』嘛?否则怎『等』呢?所以『与法界等』就是这“赤裸裸”的事 情。 


但 是,它的本性是什么?『净裸裸,赤洒洒,勿可把』,没有办法去看它是红色、白色、大、小,躲在我的哪里。但是,遇缘就变,那个缘本身就是它的样子。哎,这 个就没办法讲了,能够讲吗?“言语断处”。人在玩弄概念时就描写那个本体。本体是你思想的内涵,你把它当做那本体,那是无极,那是太极,你的太极在哪里? 在你思想里头?但是这个思想也是『妙净明心』变的呀!『妙净明心』不曾变,不是它变的。『妙净明心』以这样的姿态动,但是它本身没有相,无住相,“应无所 住而生其心”。不是吗?心就是见闻觉知,色声香味触法就是心。不要把“无所住而生其心”当做攀缘心,那就完全把金刚经解释错了。所以说经藏也好,都没有将 这种东西分析得详细,因为讲的人自己都弄不清楚,宏智禅师清清楚楚地跟我们讲。 



你 看,我们的妙净明心『清净如满月,妙明常照烛』。不管你神经错乱,神经错乱的境界本身就是你的『妙净明心』,因为这个缘,它以神经错乱的那个样子动。它本 身根本没有变,所以,碰到别的缘,有好的缘来了,我们认为错乱的境界消失了,治病治好了,正常的境界呈现。因为『妙净明心』根本不住在固定的相,所以它清 净呀。青蛙叫,叫声就是它;狗叫,哎,我的『妙净明心』变成狗叫。『妙净明心』到底是青蛙叫,还是狗叫才对?两个都对。但是,它本身呢?它本身无相无住。 因应了狗叫声,它的『妙净明心』以狗叫的姿态显现;碰到青蛙声,它没办法以青蛙叫的样子动,那就不叫『清净』,那就被染污掉了,被狗叫声染污掉了。所以青 蛙叫的缘来了,它就是那个缘本身,缘本身呀,它马上是缘本身。被染污了还会不会变成青蛙叫?狗叫?不会,你看,任运随缘,它自己变,它自己就是那个样子。 所以它本身没有本体,所以它无住,没有住在哪个色相、哪个声音、哪个思想,所以思想肯定也可以,否定也可以。思想本身属于肯定,属于否定吗?不是。能够思 想的力量不住在肯定,所以,你一下想要否定,你就可以否定。所以它『清净』,不被哪个缘占据了,不会变掉,不然就被染污掉了。红色就是红色,遇到白就白, 遇到蓝就蓝。它自己没有本色。在哪里变?不知道。缘就是它吗?不是。离开它有吗?没有。“非即非离”。不就是声音本身,但是非离,不能离那个本体有这些。 “非即非离,无是无非”,就是描写那个本体,『清净如满月,妙明常照烛』,睡觉的时候,昏沉得不知道这是你的法身,你的『妙净明心』呈现为意识都不动的那 个状态显现。梦的时候,梦境本身就是『妙净明心』以梦境的姿态这样动,梦过了它就没有。它是梦吗?不是。离开它能有梦吗?不能。它是什么东西?


四 大六根,我们的四大,眼耳鼻舌身意六根,我自己的四大跟外面的四大,即地水火风,一样不一样?一样。六根是四大构成的,外面的东西是四大构成的,四大六 根,内外,跟外头,远在美国、天界、银河系,都是四大构成的。『内外虚幻』,没有本体。因为是『妙净明心』显的,『彻底空寂』。『彻底空寂』是什么?看到 北斗星,就是我的『妙净明心』以北斗七星的那个相在那里动,you get it? 那我本身是什么?法身是什么?没有相呀,住在哪里?没有呀。『四大六根,内外虚幻』,虚幻就是没有本体。虚幻不是有一个『虚』的东西,不是,它告诉你,没 有自性。没有那个固定的样子,固定的地方,固定的一个点从那里发出来,不是。『内外虚幻』,彻彻底底的空寂。空寂就是无住相,无住。下面要紧。那,你们各 位面前看到、面前听到、面前想到,面前『明明了了』吗?风扇,罗医师,啤酒禅师,胡先生,小姐,都分得很清楚呀!四大和六根,都是没有本体啊!梦一样的东 西构成的。内外呀,要注意内外啊。外也是,内也是,『彻底的空寂』,没有本体的那个东西。没有本体的那个东西,内外都是没有本体,没有真正的东西,但是怎 又这样明白,面前『明明了了』,这个『明明了了』的,不管你“能照,所照”,非常明了,复是何物?什么东西呀,这个?亲证到了就是见性。你告诉我四大六根 都是虚幻,都是空寂,既然虚幻空寂,怎么这般明白?怎么这般『明明了了』?『妙净明心』的妙用,所以叫做『妙』。你以为我在这里看,我在这里听,我在这里 思想,那你永远是佛法的外道。佛法没有讲这样。 


所 以当你成佛的时候,原来『与法界等』,只是缘生。生的缘到了就显现这生的样子,死的缘到了就显现死的样子,没有离开你的『妙净明心』呀!这样,『妙明常照 烛』,生的时候,死的时候,睡的时候,醒的时候,糊涂的时候,见性的时候,统统照那样子显现。还要迷悟吗?你要假定有一个我要开悟,就有迷悟了。要是, “啊呀,那是什么都没有迷悟......”谁讲?什么都没有迷悟是你的一个概念,你想你提出这个概念:“本来都没有迷悟”,你属于迷悟还是不迷悟啊?你站在迷悟之外才讲什么都没有迷、没有悟,那你是属于迷,还是属于悟?所以很小心很小心!除非你真正地跑到悬崖那边,咚的一声,我相断掉以外都不能够抛开这个妄想。 



   『于诸缘中,出一头地』,诸缘是什么?看到的,听到的,想到的,摸到的,所以能够知,“不触事而知”也好,一切都是诸缘。这个『妙净明心』,『出一头 地』,它在里头,但却不是它。那奇怪哩,『于诸缘中,出一头地』就是它,不就是它,但不能离开它。它以声音显现,它以颜色显现,它以各种缘显现,但是不住 在缘,所以『出一头地』。『出一头地』就是这个意思:你不要假设一个法身,一个『妙净明心』在这个诸缘、见闻觉知以外有一个法性、法身,那你又自己在那里 乱想。 



   『古人道,即此见闻非见闻』,修行很高的古人说,『妙净明心』本身以声音色相在动。你要立一个我,我看到,我想到,我认为你这个对,你那个不对,那你就 根本没有听懂我的话,所以『见闻即非见闻』,啊,实际上是你的『妙净明心』以见以闻在那里动,没有能见所见,你还有什么见闻吗?所以当然,见闻不是见闻, 有声色可以告诉你吗?『更无声色可呈君』。 



  『个中』就是你真正见性了。一见明星就是亲自证到诸缘,统统都是以你的『妙净明心』,以那个诸缘的样子在那里functioning,这个叫做『个中』,很多时候,他们说“个中里许”,其中加个“里许”,也是这个意思。『个中』,啊,你清楚啦,这『妙净明心』你不是真正用思想去指那个法性法身,那是你思想在指法性。你因为日常生活中知道这个事,时常时常稍微不要那神经病,有时候就那“啪”一下,“啊......”,就是这样。阿难就是这样。『若了』,了啦,没有疑问了,不是知道,不是了解,就是no doubt, 已经根本不是问题了。『妙净明心』自己那样动,还是问题吗?『浑无事』,什么事都没有,还有什么事?还有迷,还有悟?还有生,还有死?死有死的位置,生有 生的位置,都是你的『妙净明心』,你的佛的命。死也是佛的命,生也是佛的命。死生离不开你佛的命,也就是你的『妙净明心』。所以『体用何妨分不分』,你 说,本啦、末啦、性啦、相啦,你分出来给人家讲,人家就啊啊啊,太极分两仪,两仪分四象,这样比较容易接受,『分不分何妨,随便你啦,但其中一个条件: 『个中若了』。『个中里许』就是一见明心,一见佛在手中拈花,灵云一见桃花,香严一闻击竹声。一定要这一着。跳进水里,“啊,好舒服!”那个感觉,一定要 这个『个中若了』。『浑』,就是通通没有事。 



『若 能恁去』,如果你能这样去,这个要紧,他告诉你,你一定要这一着,『恁去』,『闻声便悟道』,声音,你清楚自己的『妙净明心』在那里动,那不是悟道吗?没 有迷糊就是悟道,迷糊才叫做奇奇怪怪,没有弄错,哪有什么对不对?闻声也可以,看到什么粪便、脏的东西,『见色』也可以,不一定见到佛像才见性呀!不一定 听到佛号,拼命念佛号。『闻声』,香严听到石头的声音。有的人,过去的禅师,日本的一个禅师,忘了名字,在仪轨、佛事的时候,一个人在旁边放了一个屁,开 悟了。屁声,因为这个缘,开悟了。声音里头有脏的,还是圣的吗?『见色便明心』,这个叫做为什么香严、灵云、佛祖本身、迦叶、阿难,通通都是,看到了、听 到了,『便明心』。我们都有机会,因为它不在久近,不是久修的人才有机会,刚刚听佛法的人没有机会。这是你已经在那里乱想,不要借口,随时都有机会。因 为,只要你不在发神经病,你马上知道,不是你的心听到。因为你认为有“我”的那个毛病舍不掉,所以,一定要“我”的那个精神作用捉到这个,“啊,我听到, 我看到”,是不是? 






  『物物皆自己』,听到“咯啷咯啷(青蛙叫声)”, 是不是你自己呢?不是你自己怎知道那个声音?是你自己那样动,才知道青蛙叫。我们自己的神经病状态是“啊,我听到青蛙叫”,你根本佛法都没入门,听错了! 不是没有入门,是拉你入门,你硬不要,一定要找那豪华的,好多土地的。『物物皆自己』,知道了吗?看到一头牛,牛的相在你这里,所以你知道牛。你这里不变 牛的相,你怎看到?是你的『妙净明心』变的。说变已经不对,说变就好像是一个『妙净明心』它变成那样的相,容易误会。所以我很不喜欢用“变”,其实不是这 样,它以牛的那个形象这样显现,在那样working, 在这样动。它本体呢?看不见、摸不到,在哪里?不知道,遇缘就那个样子动。所以,叫做『妙净明心』,所以叫做『妙』、『真如』、『物物皆自己』,很简单, 我看各位在这里,这样一下子,咯,每一个是我自己。我的『妙净明心』没有动,没有你们的相在这里。那个声音,我的『妙净明心』没有动,就以那个声音动才有 声音。没有动的声音管它会不会动,但是你可看到、摸到、听到,一定跟你的,如果你要分心何物的话,一定是心物一起动,觉得不会分开动,分开怎么知道,对不 对?我们认为物是物,心是心,物到我的前面来,心认到了才有,哪里是这样呀!没有心物一起动,怎么动?动不了呀!  


『心 心绝诸缘』,还有缘可以攀吗?整个都是『妙净明心』,还有谁攀谁?『何处』,哪个地方不是『等正觉』?现在整个六根正在正觉,看的、摸的、想的,都是那个 样子,说那个样子又是八十分了。你用一个念头想那个样子,你没有跳下去把我执断掉。所以修行真的要那小心,不要动不动就以“我”的思想加进去,当作我做 到。『何处不成等正觉』,那里,什么地方都是等正觉啊!是你自己想歪了。『何处不转大法轮』,“啪!”法轮转拉,哎!看到你啤酒禅师的那个样子显现,法轮 转了,没有转我怎不把你当成石头啊?一直会在戒定慧中这样这样显现,一直这样变,它不会毫无规则地乱变呀。六根在根源那样子动不是转吗?什么到师父那里听 法,才是师父转法轮转得好。啊,十轮金刚,你的十轮金刚,你的六根都统统在转十轮金刚。


『何 处不度脱众生』,看到那个青蛙咯咯咯在叫,我在这里显现度脱它啦,我的『妙净明心』跟它离开了,好像很特别。『何处不如般涅槃』,整个不是六根的大安乐境 界?它没有苦恼,没有烦恼,没有挂碍,有了就有,没有了就没有,不管你想要不想要,不管你准备听不听,它有了就显现,你想要吗?那个念头来了,“啊,我想 到这个!”,你想了那个念头才来吗?想死了那个念头不来呀!有时候,想它停也停不住呀。它不是很安乐吗?自己在那里“哎呀,我想他想得要死”,你就抱着那 个幻想的那个东西不放,那个意根老早都很安乐了,想到的时候想到,没有来的时候它没有,它自己都没有烦恼,那个假我跟在屁股后面烦恼,假的我造出了一个假 的毛病,然后在假的生气。 



   『若论此事』,讲了大半天,真正的你自己在那里显现,你的『妙净明心』,他的『妙净明心』,我的『妙净明心』,一样不一样?又来了,又分你的我的,你想 把虚空隔开一样,你去隔开,哪里到哪里虚空是你的?这里的虚空和那里的虚空一样不一样?你又把定点定了。谁定了?你的我执定的,这是言语断的地方。心行处 的没有。言语的道理没有,这叫做“言语道断处”,那个道路断了,言语之道断了。心行处,心可以想到,思想可以及的地方,灭了。不是心行处灭,不是言语道 断,这是念错了。是言语道,“断”,心行处,“灭”。这个是搞文字,没有意思。你在你的那个六根动用都是你的『妙净明心』分成那个样子,是我们将它分类 了。其实,它的动哪里有分眼根耳根,没有呀。所以,你如果真正谈到跟佛一样,变成不是神经病、精神病,这不过是我们六根本来是『妙净明心』的动用在那里。 我们假设一个,因为动用里头有一个意根的作用,思想作用。思想作用太妙,太活泼了,把那个东西,哎,那个套思想的力量才能骗思想呀,否则,思想用什么骗 它?用石头、馒头骗它吗?用钻石骗你的思想?思想也是利用思想的力量才能骗它呀。思想给自己的思想骗了,我有我能思想,这个有“我”就来啦,“我”来了就 高兴、不高兴,因为有一个“我”做标准呀。有一个我有生有死,有一个我转世啦,大家喜欢听这些啊。真正的佛法到哪里去了?这一个也是『妙净明心』显现的境 界。所以,假如真正谈佛法,这种一大事因缘,这种平常心、『妙净明心』就是南泉讲的平常心,那不是平常吗?非常平常呀,平等心。“契入平等,平等契入”, 还说出家不出家,你们去谈,根本风马牛不相干。学久的,新修的,这个世上有区别吗?没有。所以,出家也好,不出家也好,出家,然后后悔,不出家也后悔,你 那个假我在那里,一天到晚在那里吵,不知道这个吵的家伙是你认错的一个虚幻的影子。为什么有虚幻的影子把它认为我呢?我们有法身,『妙净明心』有个思量的 作用,这个思量的作用骗自己的思量。哎…我在思,我在思是什么?是在思想呀。你没有这样想,你怎有我?这想的力量是法身的用。所以,不是分别不好,只是叫 你息意,意是什么?意是有我,然后以这个为中心,用凡情,那就变成意。  『若论此事,不论僧俗,不在久近』。这个上面最要紧的一点是什么?就是说『闻声 便悟道』,听到声音便悟道了,听到什么声音都没有关系,现在椅子搬动的声音,椅子搬动的声音也可以悟道嘛,不一定是念佛号、念咒子才可以悟道。所以石头也 可以给你开悟,就是这个道理。所以悟的这种机会到处都有。



见 色便是看到东西,不一定是看到佛像,看到一头牛,那一下子。看到清澈的溪流,也可以悟道,『见色便明心』。昨天我们说的『闻声便悟道』,这个例子是香严禅 师,是不是?『见色便明心』,谁呀?代表是释迦牟尼佛。早上的星星便是色,那,灵云见到桃花,就是见到。真正到了这时候,有了正见,这个叫做有了正见,不 是用头脑去理解一个道理,然后说“嗯,这个对”,这不是正见,不是point of view, 不是你的正确见解。这个正见不是见解。正见就是『闻声』,悟道了,『见色』,悟道了。那个就是正见,那一下。所以呢,『到恁时,不被一切法碍』。各位觉得 一个法在那里,你碰到了,给它碍住了,不是的。听到不高兴的话,人家侮辱你的,或者倒霉倒霉,股票跌得好惨,明天开始没有饭吃,便是法碍。什么事情让你不 顾,通通是法碍。如果你真的有这一下,正见有了,『不被一切法碍』,好的也好,坏的也好,顺境也不会高兴得离谱,失去了自己。倒霉,当然也不用讲了,也不 是哭丧着脸,要死要活,他不会这样。就是当下有一只老虎跳下要将你咬死了,还是一样那,咬死就是咬死嘛。不是不逃,逃不掉就这样,逃得掉当然要逃。你以为 可以逃不逃,不是这样。真的逃不掉就是这个样子。这不是叫你别逃,not tell that you don't run away。别弄错了。为什么能够做到这样?正见。现在描述,describe the state of 正见,有了正见的样子,『物物皆自己』。Every thing is I myself, 这个就怪了。茶杯是我吗?一草一木是我吗?他说是。蓝天是我吗?白云是我吗?是。如果那朵朵白云是我的话,由别人看来,那朵白云是你,那朵白云也是我,到 底那朵白云是谁的?两人共分?马上动念头。听到这个用理推呀,奇怪了。一朵云,你看是你的,他看是他的,我看是我的,那这朵云是几个人的一朵云?怎会这 样?『多言多虑,转不相应』。对你来讲,那云是真实的嘛。你没有那个显现的能力,它对你毫无意义呀。Meaningless,是不是?我们将它分成你的我的他的,奇怪了,一个东西,十个人看了,就变成十个人的东西。 


15.所以,楞严经有句话,我那时参了半天不晓得。不管楞严经有没有动过手脚,可是理是对的。释迦牟尼佛说:“吾不见吾,吾不见时,何不见吾不见之处。”他问那个学生,我呢,不见,不见什么?假定这个引擎(话筒),当我不见,not seeing,when I am not looking at this thing,何不见,何不见就是不明自,你怎也做不到跟我一样的我不见之处呢?这个意思懂吗?释迦牟尼见这个引擎,明明有色相呀。但是真正的他的境界已经『物物皆自己』,东西都是我嘛。我怎看我呢? Everything is I myself,how can you see you yourself? 所以,他都在这个境界的时候,当然,在讲话的时侯,他会说,我看到引擎在那里,你拿过来。这是他方便说。但是,他的境界是方便用,用它,用分别意识,但不 是给这个迷掉。所以他说,我看这个,其实,我知道这是我的的本身。所以,当“吾不见时”,当我那正觉之时,我一直在这个境界,你们怎没有做到这样呢?“何 不见吾不见之处”?怎做不到跟我一样“见而不见”?因为我们做不到物物都是我自己。你去看看所有楞严经的解说,白话的,不管是哪个大师,在文字上转来转 去。我那时在奇怪,我不见的时侯,我就那么想,现在我在看这件东西,当它转过去了,那个我的“见”不在这个上头。它一直在讲那个“见”,我能见的那个“见 性”。所以,我一看到这件东西,是我的“见性”跑到这里。一直在推衍推衍到那个楞严经,我的“见性”跑到物体上,所以我能够看到。My ability to see is on that object。我能够见的那个能见的力量跑到这里所以我看到。当我的ability to See没有在On this or on that,那就nothing to do with me。 他是一直讲,一直讲那个能见之性,所以,当碰到这个句子“当吾不见之时”,我就认为,哦,他把头转掉了。我能够看到的“见性”不在这里了。好象如果这个是 我的“见性”,这里,让我见到引擎,因为这个东西在上头。当我不见之时,转过去,我的“见性”跑到这里来了。这里没有我的见性,你怎么看不到我的“见性” 不在这里。在这个上头想想想,想了半天。现在我的“见性”不在这里,转过去了,我的“见性”跑到这里,我的“见性”离开了这个,那你为什不知道我的“见 性”不在这里呢?所以表示这个“见性”是看不到的,invisible。如果“见性”是visible的, 我把“见性”拿掉了,那你就应该知道“啊,你的见性不在这里,所以你不再看”这样解说呀。其实,这样解说还是五十分。一般这样解说还算高明。根本不是这回 事。『物物皆自己』,我这样看,看而不看,见面不见,你怎还不懂这个意思?就是这个意恩。释迦牟尼骂我们,我讲了半天,你还在那里,我的“见性”是看得 见,看不见。顺便想到这个告诉各位。 


我 跟一位大师讨论过。我说,这里的翻译我越看越糊涂,但是,我的想法是我刚刚解说过的:把我的“见性”移过去,你怎看不到我“见性”拿掉了呢?“何不见吾不 见之处”?你看到我不见之处,不见的原因在哪里?你看到了就知道我不再看,然后下面推衍,其实不是。佛的意思不是这个样子。我看你,万物都是我啊。我的妙 净明心这样显现,我自己怎看自己呢?所以是『物物皆自己』,Every thing is I myself。『心心绝诸缘』,不是有一个我能看的事物。现在你知道这都是你自己的显现,那还有什么心?心要攀缘什么?『心心绝诸缘』。我们的妄想境界,错误的状况就是,以为有缘可以攀到,能攀到的叫做我,就是我们一直在这里。


16.所 以这个,读的时侯很清楚,我们下了课,谈天,讲什么天上天下世间事的时侯,通通是你那个在攀缘。听到的道理,你不同意,你的脸色就有一点变了,因为你有能 缘呀。所以,这个东西讲起来这简单。这个迷糊啊。除非,“一失足成千古恨”地跳下去以外〔坐断意根〕,就没有办法。但是,当你跳下去,不成恨,才是真的 跳。跳下去,还是“哎哟…可以不跳吗?”那已经来不及了,还在中间说:“不跳多好”。那个是因为还有你在。真正跳是那个以为有“我”的东西跳掉,不是将身 心跳掉。这个身心砍断,磨成都没有了,还有我执在,那个我执不属于看得见的东西。你意根断掉的话,『何处不是等正觉?』哪里都可以,什么时候都是佛啊。因 为你显现的是佛的境界,哪里不是成正觉?到处,每一位都是佛,只是大家都不肯相信,大家很客气,非常modest。 “啊,我不是,我是在家,佛是释迦牟尼佛呀!或是阿弥陀佛呀!我是凡夫。”那释迦牟尼佛为什么讲一句,他说:“当我成佛时,众生跟我同时成佛。”这是什么 意思?他难道乱讲吗?我成佛的时侯,一切众生,蚂蚁也是,一草一木也是,一颗星也是,风也是,同时成佛。那奇怪了,那你这样叫我们不要修了,你成佛,我也 成佛。是啊,你本来成佛,跟佛一样呀。你用眼睛,跟佛用眼睛一样不一样?一样呀。你用耳朵怎听,佛也是那听,没有两样呀!但是我们就死认为那个能听的就是 我。外面的声音是外面,我去听到啊!就这样不同而已。但是没有办法相信,信不过。所以《信心铭》就是信心,你没有信心的。《信心铭》就是“信心不二,不二 信心”。要很快地跟佛的那样不迷糊就是“唯言不二”,直讲不二。不二是什么?没有能所,讲能所就是用思想去想,没有能所就是Everything is I myself,哪里是dualistic?相信吗?理论上可能是同意了,不好意思,佛在这样一直讲,一直讲。僧璨大师一直讲,达摩一直讲,不好意思,“是是是”,相信了。头脑同意啊!头脑脖子痛痛一下就不同意了! 


17.所以你看『何处不入般涅槃』,处处时时,every where,every moment,you are totally liberated。入涅槃。没有所谓是你没有解脱啊!是你把那个没有解脱的假影子当作我,希望这个赶快解脱。所以当然修行和证果有一段距离。一定要修修修,慢慢修到把烦恼解脱, “见 惑”、“思惑”一个个除,一个个除到最后通通干净了,成佛了。佛没有这样讲呀,他开始是不能这样讲,因为没有人会相信,可是等后来在法华会上讲,还是有人 不相信。所以,你看,『何处不度脱众生?何处不转大法轮?』每一位,“啪!”听到了,你的法轮转了,所以你听到了。你这样看我,看到了,你的法轮在眼睛上 转,所以看到了。你有没有想怎样看我?眼睛都不要你思想,这正在转大法轮。眼睛自己本身解脱自在。眼睛没有说我是胡某某的眼睛。当我看不见的时侯“啊,我 很伤心。”它会不会这样讲?眼睛不会呀。看不见的缘到了,它就看不见呀。现在是白天,等一下变成晚上,就是晚上呀。白天不会哭,白天也不会变成晚上,就是 这一回事。 


18.我 们下面是昨天的概要。这个重点,不要把当作一个思想在那里记了。当你站起来,走两步,就没有了,听的通通等于没有听那样,永远在那里搞概念。所以,最好的 修行方法是,不要记这些道理。这些道理你了解了解可以,用动你的脑筋去了解,有没有骗我们。我们总希望不给人家骗。如果你稍微跟这个相应,觉得好象有一点 道理,那,做人做事的时侯,不是在想这个道理,在脑子上天天在动一步,举一次手,哎,『物物皆自己』、『心心绝诸缘』地背起来,然后“哎,绝诸缘了吗”? 物物都是我啊!那杯子是我呀!这就糟糕了。这杯子的水变成思想上的我去了,那本来没有这多余的知识,喝水就喝水,看到那个杯子有水就拿,现在,学了佛学以 后,嘿…这个东西是我自己,然后才拿,那就麻烦了,久了就会神经病!见银行的钱就拿过来,『物物皆自己』。所以说,思想会害人就是这样,银行的钱也是自 己,被关进监牢,那时侯,就不是自己了。“阿呀,佛学害死我了,它说什么都是我的,结果我被关了进来!”那时侯,不是『物物皆自己』了。 


19.下 面一段,昨晚说的,主要是这个,把这种当着思想吸收,那,日常生活里,想以思想去对应的话,你一定会矛盾。最好的方法是,做什么、听到了、看到了、感觉 了、生气了、高兴了,不管做什么,吃饭了,哎,有没有那个“我”,自已认为自己的“我”在?我们自己最清楚,啊…那个就是我,稍微一照到,你都处处发现那 个我在动。奇怪,那个东西不要动,总是回首一看,总是那个家伙在动。生气了,等一下一看,哼,总是你认为那个我在不高兴,生气的时侯最明显,给人家侮辱的 时候最明显。你活起来了,是不是那个老兄活起来了。耳朵听到,耳朵不会生气呀,你问你的耳朵,听到高兴会不会这样,听到不高兴会不会这样?它高兴不高兴都 是如实的听。大声就大声,小声就小声,对不对?我们好听的时侯,希望把那个声音放大一点听。这个声音有没有好坏?耳朵听进来就是声音而已。我在讲法,跟你 那个椅子垮下的声音,在耳朵里有什么分别?有呀,我的声音跟那个椅子的声音有明显的分别。它有没有在上头说这个好,这个坏?这个我喜欢听,这个我不喜欢 听?耳朵有没有这样分别?没有。我们的心一直“哎......椅 子怎怎”的在那里转,声音老早就过去了,没有了嘛。不是清净,解脱,自在吗?还要你去解脱吗?而我们那个假我带来的思想就麻烦了。“阿呀,你为什么那么不 小心呀?”的什么一大堆道理在那里。各人在心里想的却不同。那个不同的就是假我在那里闹。耳朵根本没有闹呀!但实际上就是这一点要注意注意注意,久了久了 久了,你就比较很自然自然的,啊,原来那个真的动的和我假想的那个我动的不一样。然后,最后最后连注意它都不要。不要注意它,就是那样动嘛!不是你注意才 那样动呀!六根本来清净,解脱,自在,对不对?大安乐园。这个叫转法轮,这个叫『何处不入般若涅槃』。不是修行了,哪个大师死了,啊,他涅槃了,因为他是 大师父。我们死了,不是涅槃?还要请人家颂经超度啊!这是活到的时侯,随时都在涅槃中。刚刚你耳朵听到椅子倒了,耳朵有什么般若涅槃? 有 了声音就有,没有声音就没有。它没有这上头有好坏、善恶,都没有。那心里头,各位怎想就随便。因为那个假我在出来演戏。你要演什么戏,随便你。就是这样。 我们下面一段,因为刚好有椅子倒了所以,所以才顺便讲这些,各位问起你的耳朵,它一点都不被妨碍,所以叫作『不被一切法碍』,死了就死了。 



  下面『若尔一念相应』,这些事,不是慢慢修了才这样。我反复在讲,六根本来就是这样,只是你糊涂。你不知道你真正的你就是六裉的作用本身,是你的 true self。 『一念相应』,“啊”,原来这样是一个念头呵!你要慢慢学吗?『一念相应』,你说“顿”还是“渐”?没有再三捞拢,你就没有办法正确的“啊,原来我……我 把自己认错了!”那一下子,『一念相应』。但是要达到这个一念相应、正见起,有时候非二十年,三十年不可。到底是“渐”还是“顿”呢? 





   『在一切时』,就是没有断掉。『在一切时』怎样?『圆陀陀,明了了,净裸裸,赤洒洒』。『圆陀陀』就是圆满,无欠无余,是指什么?指我们的『妙净明 心』,什么时侯都圆满如太虚,也没有缺少一点。啊,现在我的耳朵在动,燃料不够,给我补充一些,它才听到,要不要?没有缺少,不会欠燃料,不会闹油荒,太 多了,就剩一点给人家用,没有啊!这个太虚有没有缺一角,或多一点虚空来。这个是讲本体,现在应用文字讲的时侯,那个本体,就是『妙见明心』本来是无欠无 余。无欠无余就是以『圆陀陀』表示,指那个本。『明了了』,它显示作用,不会错。狗叫是狗叫,青蛙叫是青蛙叫,非常明『明了了』,它分得很清楚,红色是红 色,蓝色是蓝色,因为它自己动起来了,『明了了』。『净裸裸』,这是圆陀陀,那个本身在哪里,什么颜色,用了是不是要把它清除才能用?有了声音马上动,马 上用,它变掉了吗?没有,『净裸裸』。『赤洒洒』就是『明了了』。什么缘它就是那个缘。那个缘本身就是它的动的样子。『明了了』是『赤洒洒』,『净裸裸』 是『圆陀陀』,知道吗?这是用几个字描写它的体用。 


因 为我们分体用比较了解,其实,体用就是放在我们的概念里,说明了,让你好吸收而已,哪有分体用?这样一个东西,『堂堂地现前』,什么时侯,什么地方都这 样,万古以来,你死后还是这样。你死的时侯是你的妙见明心在死的位置。狗叫,狗声就是它,它那样动,青蛙叫,它是那样动,能知所知是一样动,这是『堂堂地 现前』,根本没有躲避。它哪里是躲避,打了痛,就痛,推了一下,“啊,好痛!”你本身『堂堂地现前』,痛就痛,所以叫没有关系呀,舒服就舒服啊,“堂堂地 现前』。 



你 看,『在一切时,成佛作祖』,出家人啊,他们一天到晚都在追求希望一天成佛作祖。我跟这位上师念密咒,苦修啦,一天会成佛作祖。哎,奇怪,天童山的宏智禅 师告诉你,『一切时』,还没有出家,在还没投胎出来作婴儿以前就是『一切时』嘛,你还没有出生以前就成佛作祖了。为什么?有那个缘就显现成一个受精卵出 来,也是它,它在成佛作祖嘛,该蛇就蛇,该猫就猫,成佛作祖,所以是无情说法。没生命的东西都在说法。风来了,草就这样摇摇摇。它不是在说法吗?谁在说 法?因为草本身就是佛,为什么草本身就是佛?你看那株草,风吹来就低头,是你『妙见明心』那样动。 


23. 【只为尔放不下,自筑界墙便见有自它。】 

  『只为尔放不下』,为什么我们都做不到这样呢?只因为,only because, 我们为什么跟他讲的两回事?我们自己难道不是吗?跟他讲的两回事呀,完全不一样。你同意是你的脑子同意,但是,你根本不是这样。如果是真正的跟他一样,你 就是真正的大彻大悟的人。根本是无学问人,跟永嘉禅师一样,是无学闲道人。不用学,学什么?你本来就是这样,可是为什么我们和宏智禅师,或佛呀,迦叶,阿 难不一样,听了半天还是跟他不一样呀! 


『只 为』,原因在哪里?只有一个原因,你放不下。放不下什么?放不下那个“自以为是我”的那个念头。只这样。这个念头造了一道墙,所有的分成你我他,无情有 情,这个不是有界墙的话,还有你我他之分吗?篱笆围起来,就篱笆内,篱笆外,篱笆围起来以前有内外吗?篱笆是你的思想以为“这个是我”,这个篱笆好厉害。 自已造了一道界墙,自己便莫名其妙的以为有我这个,『便见有自它』,便有了自己和不是自已的分了。到了银行,便“你的钱是我的钱,我的钱不是你的钱”,会 这祥的糊涂呀!听了佛的道理,有益的时侯,利用一下,“你的钱是我的钱”。没有利的时侯,佛法慢一点,“我的钱是我的钱”。对自己有益,即断章取义就把佛 的道理拿过来用。你的钱没有“自它”嘛,所以是我的。等到人家说,那好,你的钱拿过来,你讲不是不是,这个时侯,是我的钱就是我的钱了。我们很多利用佛法 就是这样利用。对自己有益,就拿过来用一下,一句两句,对自己好象不大好,就装作不知道。笑话归笑话。 



   他说『是尔自碍三界』,你自己妨碍了。三界即色界、欲界、无色界,都是整个存在的,包括那个地狱道,天道,畜生道也是。你自己给三界碍到了。『三界岂曾 碍尔?』三界的存在,难道会妨碍你吗?因为上面已提到『不被一切法碍』,管它是什么三界四界,不被它碍住了,还有三界来碍住你吗?因为,上面一段提过,因 为『闻声』就是听到自己,『见色』就是见自己,见色便见心,那个心是整个,不是我的攀缘心,这样的话,三界怎样,那是你自己变。自己在那里变。假如你自己 不作障碍,这个障碍统统由于你有妄想的我引起很多障碍。所以你把妄想的我彻底的放下,就自己不作障碍了,是自己的事呀。佛也没有办法。大师父也没办法。你 那个假的,叫你放下你不放啊!只好照着赵州说的,“那就提着去吧”。赵州禅师给人问到这个:“‘一物不将来’是何如?”你叫我放下,我现在什么都没有,还 放下什么?“阿呀,连这个也放下,你还在那里闹!”。学生说,“我没有东西可以放下,还叫我放?”都是思想呵,听了道理就头脑想,我都没有东西你还叫我放下。那赵州禅师就打一捧,“那你就拿去吧!” 你一直说没有东西,你叫我放,那赵州禅师就认为,你既然跟我辩,你就不要客气,“担起来去吧,就拿起来去就是了嘛”。妄想的我放掉就放掉,还在那里讨论我 已经没有了还叫我放。谁在闹呀?你那个东西在闹,你还不知道。我告诉你,放下就是你这个妄想。你还有妄想在那里。有修法的你在,那个“我”都放不下,修什 么法?。他很傲慢,“我已经修到没有我了,还叫我放下。”那好了,你跟我论了半天,那放不下的你就再拿去吧。就是这样。 



  假如你自己不作障碍,那一下,自已没有糊里糊涂乱想,只要不作这个妄想,便是『普遍底身,普遍底心』。普遍不是Common, 不是普通。在在处处,何处何地都是你,一草一木都是我。“别人的钱也是我的”。这个时候错在哪里?你的钱是我的,还有没有我的?万物都是我嘛。你的钱是我 的,这个时候你拿过来,是不是你的钱?你还是“我的嘛!我的嘛!”。哈,好用的时候用一下,还要“我的钱”,“你的钱就是我的。”还有没有“我的”?有 啊。所以,道理很害人。道理不透彻,喜欢用道理去诡辩,什么都可以做。这样的话,你是『普遍底身,普遍底心』,这个心有时候很迷糊,有时候昏昏沉沉,有时 候颠倒妄想呀。颠倒妄想就是你的整个妙净明心这样显现的真实。只是你不懂,你想要赶快醒过来,赶快要悟,所以等于是“放不下担着去”一样。这个时候才是 『大自在汉』,能够这样做,确是大自在,为什么不是大自在?没有我可以死呀。因为没有我在活到,那谁在活到?整个法界的现成。因此,『在一切尘一切刹,与 法界等』。一切尘是空间,一切刹是时间;没有分时空,万劫以来都是自己在那里显现,『与法界等』,还有出入吗? 



  『所以古人道,一法若有』。假如你认为这里有个茶杯,这里有位朋友,『一法若有』,有是什么?一定有个我,才承认对方。当你承认对方,object, 当你承认这是什么,那是什么,这个时候一定有你了。没有你,没有办法承认对方的一个东西,客观的一个存在。当你承认客观有的时候,你已经有我了。是不是? 所以,『一法若有,毗卢堕在凡夫』,连毗卢佛也是跟我们一样。啊,你认为有这个那个,毗卢佛的境界我们有了。有是什么?有是一个概念。东西在眼前“看 到”,跟你说“啊,有了”是两回事。不是两回事吗?这样,就这样,你还说有。这个有不是根据这个显现加一个有的概念?所以,这时候,你认为“啊有了一 法”,概念动了,毗卢佛也变成凡夫。


『万 法若无』,啊呀!佛法完全讲空,这个茶杯有但是它没有。我问你;眼睛有这相现前,你怎么讲它等于没有?不是用你的概念,你的想法把它否定掉吗?是你的概念 否定它没有,其实它在嘛!眼睛如实的照到嘛!怎么你说它本来性空的?你的性空真大,脑子里满是性空。这个存在本身就是性空呀!不是你用头脑去“这个空的, 这个没有”,你加一个“啊,这个都没有”。“这个没有”,这是你那个假我强挤出的一个念头说“无,无”。所以说『万法若无,普贤菩萨失其境界』,普贤菩萨 是,所有愿力,愿行都是他在做,做佛事,慈悲度众生,一切显化的普贤。普贤就是没有他的境界去了,一切都空,一切都没有,你干嘛在那里做佛事?我问你:听 看的境界都没有,不是断灭空了吗?你修成佛,连声音也听不到,那你修成什么?你说,一切看见听见的都没有,那个没有不是我的思想的没有啊!『历历有声音, 明明有东西』,那个明明历历本就是空,但是你这样用道理去划等号,又是在玩呀!你不要玩弄,就是这样嘛!打破了就没有啦。你造了一个就有啊。所以,佛只好 讲,“啊呀,一切缘生啦!”变成茶杯的缘没有,有一个人摔破了,缘没有就没有了。缘生缘灭,没有一个真正的东西可能永远这样存在。你认为真正有一个东西永 远存在,那就是灵魂哪,犯了这个毛病,所以,这个东西会转世啊。禅宗祖师听了这个会说“你怎么啦?”『在一切尘一切刹与法界等』,还有什么转世不转世? 『万法若无,普贤失其境界』。 



   『且道』,我问你,那讲有也不对,讲没有也不对;叫我怎么办?『作生得恰好相应去?』叫我如何才好?叫我如何不想它?叫我如何想它?到后来,你说有, 错:那这个没有,也错!我该怎么办?你跟我说吧!『恰恰相应去』就是,日常生活我怎么办?怎么做人做事?我搞得糊涂了。我不听佛法,还是做人做事,到银行 去都很好。一听佛法我到底偷还是不偷?喝一杯茶都要想道理啦,对不对?放屁都要想是空还是有的。想通了才“波”的放了。本来不学佛法,屁一放就没事。所 以,佛法有时候会变成你的毒药。其实佛法本身没有这样。没有好,没有坏。是你自己把它当成毒药。是你自己把它当的呀。如果你把它当作甘露,当作醍醐, “啊,大法师呵,接触你后,我太太慢慢不生气了,迟一点回来她也不生气了,阿弥陀佛…...”。 佛法哪有好坏?这个听起来,他们就受不了,说你乱讲,你欺负这个道,大道不能让你欺负。我想欺负这个大道却没办法。我想染污都没有办法染污,才是大道啊。 哼,我这个小洪文亮乱讲,那大道就染污了,那我的本事好大呀!我比大道还大,大大道。对不对?道理那简单。哎,就是实际生活怎么办?做人做事怎么办?我听 了那一大堆,我越听越憨了。他说『还会么?』你真不会?要怎么做你知道吗?要做人做事呢?早上起来还要刷牙吗?晚上想睡要睡吗?一定要赶快起来修法才去睡 觉,否则,上次发誓一天要念五十次,今天才念三十次,还欠二十次,累得要死,只好爬起来念。真的有病,勉强起来念念,就“碰”的一声倒下。到底佛法帮你不 帮你?『还会么?』呵,他就给你回答。 



   开悟的真正的禅师,就是有那正见,有一大事因缘,什么是平常心,在这个境界里,做人做事,他说,『虚空谁肯挂一物,大海自然归百川』,会吗?我们要挂衣 服,要衣架,挂在衣柜里头。你难道要把衣服挂在虚空?玩弄空,你要挂衣服,一定要钉子、衣架嘛,在虚空里挂?一切都是空的?你难道要把衣服挂在空吗?不要 去玩弄空呀。那,跟色声香味触法,都给它迷住了吗?没有呀。『大海自然归百川』,所有各种色声香味触法统统归于大海,归于什么?归于性空。我们挂东西不会 挂在虚空吧。『谁肯挂一物』,谁也不肯。因为你清楚,不能挂。以为这是空性,你拿这个空性去玩,等于是你把东西挂在虚空一样。但是,你做什么,听的,看的 什么东西,通通不离开你的『妙净明心』大海,『妙净明心』是大海,都是它的显现。所有『百川归大海』都是这个意思。所有一闻,一动,一静,语默动静,都是 你的『妙净明心』在那里这样动。所以,『在一切时一切尘一切刹,通通『与法界等』。有没有出入,有没有生死?有,住在生的位置,住在死的位置。住的那个东 西,一点都没有被污染掉。很难接受,非常难接受。跟我们普通境界格格不入。因为我们的妄想太大。你说我懂了,我的妄想去掉。你去掉看看,还在虚空挂东西 呀!我妄想没有了,等于把你的衣服帽子,你的大帽子挂在虚空一样。“我都没有妄想了”,你不知道,你一挂就掉在地上你还不知道。